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Greek men and black women

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A year ago, my best friend Denise found the cheapest tickets of all time for a flight to Santorini. We thank God for our blessing and bought them instantly.

Christane: We had the opportunity to squeeze in Mykonos because our original destination was Santorini. We spent four nights in Santorini where we stayed at the Luna Suites in Pyrgos.

We picked that location because of the views. We woke up to the most beautiful sight at a lesser cost. Breakfast was included and that was a plus.

The historical village of Pyrgos was built like a maze, a lot of beautiful alleys to discover, private restaurants, and beautiful doors.

We loved it! In the Mykonos, we spent three nights. We stayed at the Villa Pleiades, near Ornos beach.

We appreciated that. We originally booked a spot next to paradise beach, but they called to cancel our reservation 1 hour before our arrival.

Thankfully, we found this place, which turned out to be perfect. We particular enjoyed Floga because it was right at the edge of the cliff.

We love aesthetically pleasing locations and this satisfied that thirst. We also had the opportunity to try street food in Fira, and man oh man.

Super fresh, tasty and cheap! I recommend all three places, because the experiences were wonderful. In Mykonos, we dined at Mamaloukas.

This is a complete five stars for me, so I will strongly recommend it. We saw this recommendation on Yelp so we had to try it: Trio Bambini.

The people were the kindest at that parlor and the ice cream was absolutely delicious. Tell them I sent you!

Christane: We obviously did the tourist things because it was necessary to explore what a city is known for, like a city tour, sailing and cooking class.

We added the cooking class because our suitemates attended it on the previous day and raved about it. It was the best decision we made on the whim. The class is called Petra Kouzina.

The instructors were lovely, the prices were affordable, and the experience was unique. I definitely recommend a cooking class in Greece, and especially with George and Paula.

Christane: I would add Athens to my itinerary. That is the only thing I could think to do differently. Here, however, the straightforward treatment of the event has taken on a radically different form.

The face of Hera leers grotesquely with staring eyes and gaping mouth. Similarly, the representation of Aphrodite departs in a quite unexpected way from the somatic norm of the Greek figure.

Rendered in strict profile, her negroid features are clearly evident. The same evocation of blackness characterizes the head of Hermes confronting her own.

All painted wares of this particular type are associated exclusively with the Kabeirion, a sanctuary located several miles outside the Greek city of Thebes.

The sacred precinct is named after the kabeiroi, underground deities worshipped in secret. The appeal of this and other ancient mysterious religions such as the Egyptian Isis cult lay in the profound shift from the conventional obeisance to the gods to a rapturous, personal identification with the divine by initiates to the cult.

The numerous drinking vessels found at the Kabeirion seem to have formed an integral part of the rituals held at the sanctuary.

The rites apparently concluded with the smashing of the cups, perhaps as a way of invoking the power of the kabeiroi.

The painted scene on the skyphos could also recall a dramatic presentation of the event, perhaps a short play staged in honor of the local deities.

In this case, actors such as those portraying Aphrodite and Hermes on the cup would presumably have appeared as Africans, their affect aided by carved and painted theatrical masks.

The same inclusion of blackness holds true for several other types of scenes found on the Kabeirion skyphoi. During a stop along the wandering path of his journey home, the great hero Odysseus encounters the sorceress Circe, who tries to transform him into a pig in order to keep him with her.

She offers him the fateful potion, which he rejects with a surprised gesture. The underlying emphasis on powerful, occult forces in the Circe scene made it an ideal subject for use at the Kabeirion.

The moment of potential metamorphosis from a rational creature into another, less comprehending form alludes to the ecstatic experience undergone by the initiates of the cult.

The visual characterization of blacks as figures from Greek legend seems to have been derived from the association of Africans with the liminal zones of the earth, associated by the Greeks with barbarism—simply meaning non-Greek culture.

On other skyphoi, the range of black figures includes the highly popular type of the cave-dwelling pygmy. The great appeal of such foreign cultures for the Greeks stems, at least in part, from the belief that imagery derived from the African physiognomy could effectively counter the powerful, unsettling forces at large in the world.

As in any society, the farther a given form departed from Greek norms, the more unsettling it seemed.

This response was hardly demeaning, however, since for the Greeks the exotic in nature held an enormous capacity for warding off evil.

The apotropaic effect was greatly enhanced by the caricatural treatment of the subject, as seen in the representation of Aphrodite and Hermes on this skyphos.

The apparently mocking treatment of the black figures in the Judgment of Paris should be regarded as a calculated inversion of the usual relationship between the Greeks and their gods.

The rendering of the Olympian gods as a positive form of the racialized other is supported in the extensive modern literature on the subject.

3 comments

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